當許多後殖民的作家和批評家，例如薩爾曼‧魯西迪(Salman Rushdie)和霍米‧巴巴(Homi K. Bhabha)，倡導「交混」(hybridity)、「異質化」(heterogeneity)、「多樣性」(multiplicity)以及「殖民模擬」(colonial mimicry)等概念時，奈波爾的作品卻透露著他對已逝去殖民母國的懷舊，以及他將本質化、固定化、二元對立式的種族、性別、階級身分認同視為理所當然。在一片反帝國主義、反本質主義的身分定位論，推崇不純、混合、重組、移動、越界的概念中，這位2001年諾貝爾文學得主顯得格格不入，不受歡迎。像是愛德華‧薩依德 (Edward W. Said)、齊努亞．阿契貝(Chinua Achebe)、德瑞克‧沃爾克特(Derek Walcott)等，都對於奈波爾的作品有嚴厲的抨擊。他們認為奈波爾對於第三世界國家毫無同情心的描寫，只是欲藉由揭露自己民族的瘡疤，來滿足西方讀者對於第三世界的一成不變並帶有偏見的想像，而非像歐文‧侯伊(Irving Howe)等批評家讚譽奈波爾誠實地呈現出第三世界國家的動盪不安、暴力、貪污、貧窮和絕望。一方面，奈波爾的二元對立本質論述應該要被批判，因為這種本質論述太過簡化且會阻礙社會流動性(social mobility)。但另一方面，這些意識型態批判容易使得這些知識分子忽略了奈波爾文本的複雜性及其所要傳達卻隱藏在文字間的訊息。亦即，雖然奈波爾文本有許多意識型態的問題，卻也同時透露在這些問題背後，充滿了很多身為一個外來被殖民者必須要面對的矛盾、自我衝突、和認同斷裂。奈波爾的筆下所要傳達的就是這些痛苦與矛盾。本論文即是藉由指出這些痛苦和矛盾來解釋奈波爾文本為何有那些意識型態的問題，而不只是一味流於批評奈波爾而已。 本論文主要是以「離散」(diaspora)的角度來分析奈波爾的《大河灣》。「離散」是一種離開自己原有故鄉而客居異地的處境。這種失根、跨國、混雜的離散經驗，儼然使得「離散」成為一個顛覆國家定義(nation-states)、反本質論述的概念。然而在《大河灣》，奈波爾筆下的兩個主角，沙林和英達爾，對於離散經驗帶給他們的無根可歸、文化混雜、認同斷裂，他們並非欣然接受，反而感到憤怒與不安。重新建立（拾回）對家的歸屬感以及擺脫混雜的自我是他們認為解決自己痛苦和焦躁不安的唯一途徑。在建立屬於自己家園的過程中，從非洲東岸到內陸、從內陸到倫敦，他們表現出對已逝帝國的懷舊和沉醉，以及想從邊緣(margin)進入到中心(center)的渴望。被殖民者因受殖民母國所帶來現代性的影響，而開始對遠方的殖民母國產生想像和嚮往；他們甚至無形中內化了殖民宗主國對於被殖民者的種族刻板意象，而導致被殖民者不僅被異化也造成了自我的異化。為了要解決自我異化後所帶來的自卑感，被殖民著開始模仿殖民者，認為被中心接受是肯定自我價值的唯一之道。然而，面對文化霸權的宗主國，被殖民者作為一個外來者，結果不是被排斥否則就是被同化。這兩個主角追求想像中理想的家，最終失敗。既然無法融入寄居國，英達爾則想要重拾對祖國故鄉的歸屬感。但他所接觸到的印度和自己想像中的完全不一樣。他所見到的印度人表面上假裝自己是英國人，但骨子裡卻充滿了迷信，固守自己的階級制度。英達爾對自己家鄉的厭惡不僅僅是因他以西方價值觀來衡量自己的家鄉，同時也是自我厭惡的表現。他從這些印度人身上看見了自己，了解自己也只是眾多模擬者之一，把自己外表打扮像殖民者，但是卻對殖民母國有著疏離感和自卑感。因被殖民和離散的經驗，導致身份的混雜和模擬的行為，這對於奈波爾的故事中主角是急於想擺脫的，但卻擺脫不了。 殖民經驗也建構了被殖民者的自我身分認同。沙林認同的是此理想意像─中產階級白人男性。但在去殖民化後，整個政治的運作和權力分配都因此受到影響，而導致沙林意識到這種本質、固定、僵化的個人身分認同遭受到危機而欲極力挽救。雖然他隱約察覺到所謂本質化的身分認同其實是依賴和它者的關係所建構的，是充滿不穩定性的，但沙林仍然努力回復。因為唯有如此，他才能在這動亂不安的時代，獲得安全感。 以上所述，並非要推翻批評家對奈波爾的批判，或合理化奈波爾的本質論傾向。本論文不僅保有了批評家對奈波爾文本的嚴厲評論，並更進一步地去探討其為何有本質論的傾向。 本論文組成共有五章。第一章是導論，主要介紹批評家對奈波爾的爭議並點出為何本論文嘗試以「離散」的角度來切入探討《大河灣》。第二章對「離散」這個概念作批判性的回顧，以克力弗特(James Clifford)和 布菈(Avtar Brah)對「離散」觀點是我最為推崇的。此外，也介紹印度離散族群在歷史上如何形成。第三章是以「家」為主題，巴巴的現代性理論和弗朗茲‧法農 (Frantz Fanon)的《黑皮膚、白面具》(Black Skin, White Masks)分別於解釋主角為何對殖民母國有著矛盾的情感。第四章則是探討離散族群如何面對自己身分認同的危機。這一章不僅分析主角為何有身分認同的危機，同時也對主角的本質化式身分認同作批判。此章節引用史都華‧霍爾(Stuart Hall)在《文化認同和離散》(“Cultural Identity and Diaspora”)的觀點，文中強調身分認同不是結果，而是過程，是「存在」(being)，同時也是「形成」(becoming)。第五章是結論，旨在重申本論文的企圖，意欲重新思考本質論在奈波爾文本中的呈現。 當晚近的論述一再強調混雜、模擬、跨疆界等概念，奈波爾的文本卻展示這些概念只是帶來痛苦、矛盾、不安和弱勢的處境。因此，本論文認為在批判奈波爾的同時，也應深究其文本所要關切的的離散族群和第三世界人民均似乎無法解決的困境。 / While most postcolonial writers and critics such as Salman Rushdie and Homi K. Bhabha celebrate the concepts of hybridity, heterogeneity, multiplicity and colonial mimicry, V. S. Naipaul’s works instead reveal his nostalgia for the loss of “Englishness” and his longing for singularity rather than plurality. Apparently, he is not popular with many postcolonial critics such as Edward Said, Chinua Achebe, and Derek Walcott. Unlike Irving Howe, who admires Naipaul for his disinterested representation of the instability, violence, poverty, and corruption of the Third World, they criticize Naipaul’s allegiance to the West and his attempt to court European readers. On the one hand, Naipaul’s bipolar essentialism should be put into question because it reduces complex social relations to absolute and fixed divisions and also limits the possibilities of the social mobility. On the other hand, too much emphasis on the problematic of Naipaul’s ideologies will reduce the contradictions, complexity and ambivalence in Naipaul’s works. Thus, rather than just accusing Naipaul of his bias against postcolonial societies, the thesis attempts to have a deep and comprehensive understanding of Naipaul’s A Bend in the River (hereafter BR). The thesis aims to analyze Naipaul’s BR from the perspective of “diaspora.” The concept of diaspora is annexed for anti-essentialism and anti-nation. However, in BR, the two protagonists, Salim and Indar, cannot embrace but try to get rid of their hybrid selves. Either to assume the new solidarity in the host country or to obtain a sense of belonging to the ancestral homeland is the way out. Their journey from East Africa to the interior of Africa, and finally to London reveals their reminiscence of the imperial past and their desire to leave the “margin” and head for the “center.” Their nostalgia for the loss of “Englishness” can be seen as the result of modernity, brought about by imperialism. Besides, as colonial subjects, they are not simply alienated but also made to alienate themselves; they adopt the identity of the “Other” as opposed to the “Self” that the British Empire represents. To solve their inferiority complex brought about by their self-alienation, they make efforts to imitate colonizers, seeing their success solely in terms of their acceptance by the “center.” However, it is never easy for the outsiders to assimilate themselves to host countries. Failing to making himself part of the “center,” Indar instead attempts to regain his sense of belonging to the ancestral homeland. However, the India he experiences is different from what he has imagined. The Indians he sees try to make themselves look like Britons but they are unable to shake off what the caste system has imposed on them. Indar’s disgust at his ancestral homeland should not be merely attributed to his belief in the hierarchical binarism of West/East. Instead, his contempt for those Indians can also be regarded as self-contempt. He sees himself in those Indians, aware that he is one of them, who dress like Britons but always feel alienated and inferior in the “center.” The theoretically celebrated concepts of “mimicry” and “hybridty” become marks of cultural fracture in Naipaul’s BR. Salim’s essentialism is reflected not only in his quest for home but also in his efforts to maintain his identities constructed within the imperial discourse. As a colonial subject, Salim has identified himself with an ideal image, a white male bourgeois. However, after the withdrawal of the Empire, the substantive and privileged “I” Salim has taken for granted is threatened as a result of political disorder. In the process of restoring what he sees as the coherent and unified self, he is somehow aware that the seeming fixed and essentialized self is constructed in his relation to others and is subject to change in different historical and cultural contexts. Nevertheless, Salim disavows what he has realized and keeps struggling to maintain his identity. The reason is that only by doing so can he at least have a secure sense of self in such a turbulent world. The foregoing argument is neither to show my disapproval of critics’ harsh remarks about Naipaul nor to make excuses for Naipaul’s tendency towards essentialism. Instead, the thesis not only criticizes Naipaul’s belief in essentialism but also explores the reasons why essentialism holds an appeal to Naipaul. The thesis is comprised of five chapters. The first chapter presents critics’ attitudes towards Naipaul and his works, which can be divided into two opposed camps, and points out why BR can be textually analyzed from the perspective of “diaspora.” The second chapter provides overviews of the term “diaspora.” Particularly, Avtar Brah’s and James Clifford’s theoretical and methodological approaches to “diaspora” are mostly stressed for they help illustrate the way the politics of home and identity will be dealt with in the following two chapters. Besides, the emergence of Indian diaspora in history will also be discussed in this chapter. The third chapter focuses on the politics of home. Bhabha’s discourse on modernity in postcolonial world and Frantz Fanon’s Black Skin, White Masks (1967) explain the two protagonists’ ambivalent and contradictory attitudes towards their motherland and ancestral homeland. By discussing the reasons for their imperialist ideologies, disclosed in the process of uprootings and regroundings, this chapter aims to present the dilemma colonial subjects lapse into, that is, inferiority complex, self-contempt and homing desire. Thus, “diaspora” cannot be merely seen as a celebratory term. Instead, in-betweenness, homelessness, multiple belongings, and mimicry anguish diasporans rather than empower them. The fourth chapter explores how diasprans solve their identity crises. This chapter not only explores why the protagonists have identity crises but also criticizes their tendency towards essentialism, emphasizing that identity, as Stuart Hall in his “Cultural Identity and Diaspora” argues, is both a matter of “being” and “becoming.” Though this chapter reveals that identity is constructed rather than fixed, the appeal of essentialism to diasporans should not be subject to the total negation particularly after the discussion of the reasons for diasporans’ identity crises. The fifth chapter is the conclusion of the thesis, briefly explicating the theme of the thesis. This chapter argues that diasporans’ obsession with essentialist notions of “center” and “essence” respectively disclosed in the process of seeking for/returning home and in the process of maintaining his “idealized” identity in BR should not lead to the rash accusation of Naipaul’s imperialist intention. By discussing what leads to Naipaul’s ideological interests, the thesis discloses the dilemma ex-colonials and post-colonial societies may be faced with. The humanistic approach to Naipaul’s work reveals that this very concept of essentialism should be understood in the specific historical context instead of being universally considered negative. The concepts of “hybridity,” “mimicry” and “border crossing” are emphasized and celebrated by most post-colonial critics; however, Naipaul’s BR reveals that those concepts which have inscribed in the two Indian diasporans make them suffer. Rather than accusing Naipaul of the problematic of his ideologies, the thesis attempts to focus on the dilemma both diasporans and postcolonial societies lapse into.

移居南洋的華僑在革命時期出錢出力，中華民國國父孫中山將華僑視為革命之母。自北伐之後開始注重僑務，積極推動僑教。本研究首先釐清何謂華僑、華裔，再從離散概念出發，談論離散華裔的轉變。研究對象是僑生人數最多的馬來西亞僑生，從深入訪談中瞭解自美援時期開始來台求學，不同世代僑生的身份認同。研究結果顯示，除了第一代移居到南洋者外，其他受訪者認為自己不是回國求學、是華裔，而且是華裔馬來西亞人。

本文探討離散族裔(Diasporas)的組成特性，以及離散政治的成形對東道國與母國間跨國關係的影響。以離散理論化為出發點，進一步以非國家行為者研究作為輔助，並提出離散族裔在跨國關係上的實際動員並產生影響力的方式，說明離散族裔是作為非國家行為者，以連結東道國與母國政治領域的重要角色。文中以法國的阿爾及利亞離散族裔作驗證，探究阿爾及利亞離散族裔如何在法國地區所從事的組織及動員，並且積極參與母國地區政治經濟事務，成為影響兩國跨國關係與國家政治的要素。

有關離散資料的判別分析問題，在各種應用領域內扮演著相當重要的角色。例如醫療 診斷、消費者購買行為之研究等等。然而在研究分析的過程當中，因為少數離散變數 （含二個以上的階數（level ））的增加即能引起狀態（state ）的遽增，從而導致 模型建立的複雜性以及抽樣估計上種種難以克服的困難。因此在上述情況之下，對離 散判別模型之建立與分析的問題便特別值得我們重視。 本文基於此種需要，期能研究一些”最佳”變數組之尋求的方法並且找出各種方法的 適用狀況及優劣得失。最重要的是設計更優良迅速的電腦通式，以加強各種方法之使 用強度。 本文結構預計分五章討論： 第一章 緒論：將詳述研究動機及目的，並闡述本研究之結構與貢獻。 第二章 判別分析的基本理論：探討有關離散資料方面之判別分析法。 第三章 變數選取之理論與方法：最主要是探討Goldstein 與Rabinowitz〔１９７５ 〕提出的以判別值距離為基礎之變數選取法，及Goldstein 和Dillon〔１９７７〕發 展的Forward 變數選取法，和兩者之優劣點。並改進原始程式，以應用在套裝軟體之 上。 第四章 模擬分析：利用模擬技術探討各方法的適用狀況。 第五章 結論：在此章將提出研究之結果。

在論文中我們以不可重複發生的事件為討論的對象，介紹離散時間存活模式的架構，並利用離散時間存活模式與連續時間存活模式、離散時間存活模式與多期二元反應變數模式的關係，找出在某些條件之下，模式之間相對應的情形。另外，針對資料的異質性或相關性的問題，我們在模式中加入隨機效應，以捕捉個人的特質，並彌補解釋變數的不足。同時，我們將說明如何運用最大邊際概似估計法估計模式中的參數。 / This thesis is mainly discussing non-repeatable events, describing the structure of Discrete-Time Survival model, and at the same time discovering the corresponding phenomenon among models under certain conditions by taking the knowledge from the relationship between Discrete-Time Survival model and Continuous-Time Survival model, as well as the relationship between Discrete-Time Survival model and Multiple-Period Dichotomous Response model. Moreover, random effects are added to the models in order to capture the individual characteristics and make up for the shortage of explanation variables for the assessment of heterogeneity and correlation. This thesis also explains how to estimate the parameters in the models by taking the approach of Maximum Marginal Likelihood Estimation.

離散者是全球化社會中越來越多的族群，這些離散族群以高科技的器具與家鄉聯繫，更快地獲知家鄉的消息。但是，在這資訊無障礙的時代裡，鄉愁是否就會消失了呢？本研究從自身的經驗衍生，想探討什麼原因造成「鄉愁」的發生與消減。 在全球人口以及資訊迅速流動的時代，當資訊鄉愁可以輕易被克服後，目前的鄉愁到底呈現怎樣的面貌，是本研究想深入了解的課題。另外，本研究也希望瞭解全球化時代下離散的馬來西亞華人用何種情懷來看原鄉中國和家鄉馬來西亞，以及他們如何看待馬來西亞華人這個身分。有鑑於此，本研究以馬來西亞華人的鄉愁為主軸，藉由文本分析以及深度訪談法，來找出科技在馬來西亞華人生活變遷過程中所扮演的角色為何。 本研究發現，地方型塑了一個人的生活經驗、記憶以及想像，受訪者的鄉愁，是曾經生活過的地方。而社會的變遷造成不同時代不同世代的馬來西亞華人有不同的鄉愁投射對象，第一代以及第二代的馬來西亞華人會對中國存有血緣鄉愁或者文化鄉愁，但是第三代開始開始把馬來西亞視為自己的家，認為自己是馬來西亞人。 時間與地理的距離不會影響馬來西亞華人的身分認同，但是會增加或改變他們的其他認同，例如文化認同。此外，本研究也發現，時間與地理距確實會改變離散者與家鄉的關係，短時間的缺席可以有效地改善了人與家鄉的關係，但是長期的缺席，卻無可避免會帶來真實的疏離。科技的便利雖然讓溝通變多，但是卻無法改變真實世界中時間與空間的距離。現代科技在虛擬的網路空間製造了大家同在的「親密感」，打破了「親密」必須在場的舊觀念，但是這樣的親密感在長時間分離的狀態下還是會被瓦解。科技、離散、鄉愁與認同是四個相互影響的因素，改變了現代社會的鄉愁面貌。與其要消除距離，不如正視距離的價值。因為有了距離，衝突得以減少、情感得以加溫、鄉愁得以發生。

本研究的主要關懷是了解印尼客工在台灣的異地認同，宗教信仰在其形成認同的過程當中扮演怎樣的角色。本研究認為在客工形成異地認同上，伊斯蘭信仰扮演相當重要的角色。印尼客工籌組相關的宗教性社團，使得原本社會關係斷裂的印尼客工，能在宗教組織的協助之下重新建立社會連帶，凝聚其共有的宗教認同。此外，宗教儀式舉行、飲食上的宗教規範都凝聚客工們對於伊斯蘭的認同，使得客工們在台灣中更加認同伊斯蘭信仰。本研究企圖與離散社群理論(diaspora)進行對話。在本研究的結果發現符合西方對於離散社群近來的研究結果，近來西方學界認為離散社群的認同不再僅是藉由歷史等記憶的方式形塑客工們的認同，離散社群的認同乃是在社會關係底下一個流動、變化的過程，在此社會關係底下認同永遠沒有停止。

此篇文章探討，使用離散選擇模型(discrete choice model)中的邏輯模型(logit model)分析，若資料具有遺漏值(incomplete-data)，比較將具有遺漏值樣本值皆移除與使用多重插補方法補值之參數估計結果。 本文使用的多重差補法為Buuren(2007)等人所提出的Multiple Imputation by Chained Equation(MICE)多重插補方法進行補值，並使用Rubin(1987)所提出的方法合併參數估計結果。從模擬結果之參數偏誤盒狀圖可知插補後參數估計與設定參數差異不大，另外插補次數對於參數估計結果影響不大，且在遺漏比例(missing percentage)大時，參數估計結果比起將具有遺漏值樣本直接移除的參數估計較為穩定。 另外使用實際資料分析，發現具有遺漏值樣本直接移除的參數估標準差比起插補後參數估計標準差大的趨勢，與模擬結果相同。 / This paper focuses on using discrete choice logit model to analyze incompleted data. To deal with the incompleted data, complete case analysis and multiple imputation are used, and compare the result of parameter estimates of the two methods. The method of multiple imputation which this paper used is Multiple Imputation by Chained Equation (MICE). With the estimates from multiple imputed data sets, using Rubin’s method (1987) to pool the estimates. The simulation shows that after imputing the missing values, the estimates from the imputed data are not much difference from the real parameters. The number of imputation does not effect the estimates much. With larger missing percentage, the estimates from the imputed data is more robust than the estimates from the complete case analysis. In real data analysis, the standard deviation of estimates from using complete case analysis are bigger than imputed data, this result is the same with the simulation.

京都大学 / 新制・課程博士 / 博士(工学) / 甲第23872号 / 工博第4959号 / 新制||工||1775(附属図書館) / 京都大学大学院工学研究科建築学専攻 / (主査)教授 大崎 純, 教授 竹脇 出, 教授 西山 峰広 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DFAM

這篇文章中，我們探討離散型反應擴散方程u_t(x,t)=u(x+1,t)-2u(x,t)+u(x-1,t)+f(u(x,t))，其中 反應項f(u)=u^2(1-u)。在此， 我們證明此方程式存在一種全解其動態行為宛如兩個來自x軸兩端相向而行的行波。 / This paper deals with a discrete reaction-diffusion equation u_t(x,t)=u(x+1,t)-2u(x,t)+u(x-1,t)+f(u(x,t)), where f(u)=u^2(1-u). Here, we prove there exist entire solutions which behave as two traveling waves coming from both sides of x-axis.